he Hanuman Chalisa: Introduction & Explanation of first verses
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The Hanuman Chalisa is a prayer that many young Hindus will at least have heard of, if not be familiar with. Chances are that it may be sung in your own home or by somebody that you know. This article explains the background to the Hanuman Chalisa and provides an insight into the many layers of meaning – mystical, ethical and devotional – contained in the prayer, by focusing on the first two verses of this (43 verse) prayer.
The Hanuman Chalisa was written by the famous 16th century sage, Goswami Tulsidas. Tulsidas lived at a time when Sanskrit learning was on the decline in India, and he rewrote the ancient Ramayana in the common dialect of the people, once again making the story of Rama and Sita accessible to the people.
Out of all the personalities in the Ramayana, Hanuman occupies a crucial position. He is the embodiment of auspiciousness, courage, devotion, eloquence, physical prowess and victory. It was only through Him that Sita and Rama could be reunited. Sita represents the Earth, the field, Mother Nature, creativity, abundance. Rama is the spiritual potential, which has been lost from creation. Hanuman represents the forces and teachings that can reunite the creation and spirit. It is through the lessons that we find in His character that the realm of divinity can transpire itself in our society.
The Hanuman Chalisa was written by Goswami Tulsidas to be a beautiful prayer and song, yet also to contain in itself the entire message of the life and character of Hanuman.
A Brief Insight into the Meaning of Verse 1
Shree Guru Charan Saroj Raj, Nij Man Mukur Sudhaari, Barnau Raghuvar Bimal Jasu, Jo dayaku Phal Chaari
With the dust of the Guru’s lotus feet, I first clean the mirror of my heart and then I narrate the glory of Shree Raghuvar, the giver of the 4 fold attainments of life
“With the dust of the Guru’s lotus feet, I first clean the mirror of my heart”
The Guru is the one who takes us towards the Truth. The symbol of a lotus is used a lot in Hinduism. The reason for this is that it is a flower that grows in murky water, yet grows as a clean and beautiful flower, bringing beauty to the surroundings. Similarly, a real Guru, who can take us towards realisation of the Truth, is like a lotus, in that whatever the environment and circumstances they are in, the Guru will remain unaffected by any negativity, and will bring beauty and light to their surroundings.
The ‘dust of the Guru’s lotus feet’, stands for and symbolises the qualities that such a Guru has built his/her life upon – principles such as compassion, presence of mind, fearlessness and truthfulness. Hence, to clean our hearts with the dust of the Guru’s lotus feet means to clean out the accumulated junk and negativity within us (cleaning our hearts), by recognising and honouring the principles which great teachers have built their lives upon (the dust of the Guru’s lotus feet).
Raghuvar means a person descended from the lineage of Raghu (a forefather of Ram). Usually the title Raghuvar is used to refer to Ram. However, here it is apparently talking about Hanuman. In the Ramayana when Hanuman located Sita in Lanka, she was filled with emotion and called him son. Rama also called Hanuman son, in emotional times, like when Hanuman saved Laxman’s life after Laxman fell unconscious in battle. Referring to Hanuman as Raghuvar is to describe the extent to which Rama and Sita held him as dear. It shows that a person who always keeps their minds focused on God and expends all their energy in God’s service is extremely dear to God.
“the giver of the four fold-attainments of life”
All goals in life can be put under 4 broad categories: Arth (livelihood and wealth); Kama (pleasure and enjoyment); Dharma (duties, good conduct, religion); Moksha (liberation). The reason why Hanuman is the giver of all four of these is because He is the embodiment of devotion and determination. These are essential keys to achieving any goal in any of these spheres. We can achieve great things in any sphere of life provided that the goal is approached with strong devotion and determination.
A Brief Insight into the Meaning of Verse 2
Buddhi heen Tannu Jaanike, Sumirow Pavan Kumar, Bal Buddi Vidya Dehu Mohi, Harahu Kalesh Bikaar
Knowing myself to be ignorant, I remember you, the Son of Pavan. O Lord! Bestow on me strength, wisdom and knowledge, and take away my miseries and vicious qualities
Prayer is a simple form of yoga. Not in the sense of physical yoga, which itself is only a part of yoga, called “Hatha Yoga.” In the West, this physical yoga is considered as the sole meaning of yoga, which is unfortunate because it often prevents people from grasping the true scope of the tradition that they practice. Of course, so far Hindus have been too lazy in promoting yoga as a larger and integrated tradition (hopefully this will soon change). Properly understood, yoga refers to a far greater range of spiritual practices that are designed to take us towards unity with the Divine.
The message of the second verse is how to offer a prayer successfully. Why do we pray? It is usually because we recognise a higher power than ourselves at work around us and wish to acknowledge that force, and align ourselves with it. Just like a single computer, no matter how powerful it is, has a limited capacity to store information, but when it is connected to the internet suddenly a new world has opened up to it, far beyond what we would have thought possible – in the same way, a mind, if aligned with the Divine, has an entire new capability, power and vision opened up to it.
The first and foremost point of this verse is contained in the first phrase: “KNOWING MYSELF TO BE IGNORANT.” This says that a person must keep an attitude or state of mind which feels that “I know very little, I have so much more to learn.” If this state of mind is maintained, then a person will keep on growing and unfolding, whereas if a person keeps an “I know it all” attitude, it will be hard to learn or experience anything worthwhile. However much one knows, keeping an attitude of humility will always allow the mind to remain receptive to new knowledge, thus allowing it to develop further.
The point is made stronger by the actual choice of words that Tulsidas uses to express this – “Buddhi heen tannu janike.” “Tannu” means “myself.” But there are several ways to say myself, and he chooses quite an unusual word.
“Tan”- in Hindi related dialects, is a word referring to the body. The significance of using “tannu” in the phrase “Knowing myself to be ignorant” affirms that the source of the ignorance is our identification with the physical body – our material self. “I still identify myself with my physical body (tan), which is always changing. I know there is an inner self beyond that, but in ignorance, I can’t see it, but by your grace, please change that.” It is an acknowledgement that my true self is not the physical body, yet I am still identifying with it as I go about my life.
Filling our mind with the divine, speaking the qualities and greatness of divinity, asking for things that can make us dynamic, are the other points contained in this verse, about making an effective prayer.
Subconscious reinforcement
Subconscious reinforcement
The prayers within Hinduism are written in a mystical form and contain various layers of meanings and symbolism. The importance in knowing the meanings behind a prayer we say regularly is to do with the subconscious mind. When we know the meanings, they become stored in our memories. When we say the verses, even though we are not consciously remembering all of the meanings, the subconscious mind is reinforcing these messages into our character. It is in the same way that we pick up so much from our surroundings, without consciously trying to, which is also a subconscious process. The action of the subconscious mind while praying and meditating is explained in depth in various scriptures, particularly the Patanjali’s Yogasutras. Saying a prayer hence becomes a stream of clear water purifying our consciousness.
Insight into Verse 3
Jai Hanuman gyan gun sagar
Jai Kapis tihun lok ujagar
Victory to Thee, O Hanuman, Ocean of wisdom and virtue, victory to the Lord of monkeys who is well known in all the three worlds.
Jai Kapis tihun lok ujagar
Victory to Thee, O Hanuman, Ocean of wisdom and virtue, victory to the Lord of monkeys who is well known in all the three worlds.
This is a seemingly simple devotional verse in praise of Hanuman, but the arrangement and choice of words are crafted by the poet to give deeper dimensions of meanings and suggestions.
“Victory to Thee, O Hanuman, Ocean of wisdom and virtue”
Hanuman is a personality with immense knowledge (gyan). This was apparent to all who met him. When Hanuman met Rama and Lakshmana for the first time on the outskirts of Kishkinda, Rama commented to Lakshman that Hanuman is a true man of knowledge. Just by the way he spoke and conducted himself, it could be seen that he is a knower of the Vedas. In this world it’s easy to convince impressionable people that you have great knowledge. But when a divine being like Rama is the one who acknowledges someone’s wisdom, it is a sign of true knowledge.
However knowledge alone is not sufficient to earn our admiration and reverence. Therefore in the very next word we hear an even more important reason why Hanuman is so revered, this being his qualities/values (guna).
In the world, there are and have been many clever people with great knowledge in one or another field. This does not necessarily make a person great, especially if they are lacking essential qualities, like compassion, humility, bravery etc. Without such qualities, knowledge alone is dry and is likely to be a source of ego rather than a constructive force in the world. So Tulsidas’s praise of Hanuman’s knowledge(gyan) goes hand in hand with his qualities (guna).
“Victory to the King of Monkeys who is well known in all the three worlds”
Kapis is translated as “King of Monkeys”. One may wonder at this. Hanuman wasn’t after all a king. Sugriva and Bali were kings, but not Hanuman. But true leadership is measured by influence over people’s hearts and minds. In this measure, it was Hanuman who was king. Just as in the explanation of verse 1 it was explained that Hanuman is referred to as Raghuvar (kin of Rama), even though he is not a blood relative of Lord Rama, in the same way Hanuman is the King without being the actual monarch.
Kapis has another underlying meaning, relating to its Sanskrit route. The word can be divided into the roots “Ka” and “Pi”. “Pi” means “to drink”. “Ka” means joy, specifically the joy arising from spiritual illumination. Hence Kapis can also means “One who drinks the joy of spiritual illumination”. It is by such individuals – who rule people’s hearts without wielding political authority and who live in the joy of spiritual knowledge because of whom the three worlds are illumined (tihun lok ujagar).
Insight into Verse 4
Rama doot atulit bal dhama
Anjani-putra Pavan sut nama
You are the divine messenger of Rama and repository of immeasurable strength, and are also known as Anjaniputra and known as the son of the wind – Pavanputra.
Anjani-putra Pavan sut nama
You are the divine messenger of Rama and repository of immeasurable strength, and are also known as Anjaniputra and known as the son of the wind – Pavanputra.
“You are the divine messenger of Rama and repository of immeasurable strength”
“Rama doot” means “Rama’s messenger” or “Rama’s servant”. In life, a person generally prefers to be introduced as the family member or associate of the person he or she admires the most, or who is closest to them self. Hanuman could introduce himself in many ways, but he preferred to introduce himself just as Rama’s messenger. When he first met Sita and she asked him who he was, he said with humility, “Mother I am the servant of Ramachandraji.” In Lanka, Ravana asked him who the hell he was who had just come and wreaked havoc in his kingdom. Hanuman replied “By whose drop of power you have wielded power over the entire earth, I am His servant”.
To be a messenger of the Lord is a position of great responsibility – it means to do His work upon Earth. It is more than just being a devotee. Making oneself a servant of Rama, being proud of it, and taking responsibility to do His work is a key to developing immeasurable strength – because the strength flows from the a higher source than oneself.
Hanuman’s strength wasn’t manifest when he was just a servant of Sugriva (King of Kishkinda), even though he was a dutiful servant of the latter. It is when he came into the service of Rama that his immeasurable strength was witnessed. This shows that one’s full potential is manifested by being in the service of the right cause and right master – a message which is highly relevant today.
“and are also known as the son of Anjani and known as the son of the Pavan”
Anjani-putra means “Son of Anjani”. Anjani was Hanuman’s mother. Although to Hanuman it was his relationship with Lord Rama that was most important to him, rather than his family, he was still a dutiful family member, and in fact brought great honour upon his mother through his great deeds. The same should be the case for any person who is in service of a great divine cause which they believe in. The cause is worthy of first loyalty, but one’s mother should also be made proud and be honoured.
Hanuman is also known as the son of Pavan Devata (the Deity of Wind), one of the divine celestial powers which upholds the functioning of the world. Pavan Devata is the life force or life breath (praana) of the world. Spiritual commentaries of the Ramayana have described Hanuman as the subtle life force which links Spirit (Rama), with Sita (Nature).
Here the Hanuman Chalisa lists further qualities that Hanuman possessed, which we can learn from in order to achieve our potentials.
Hanuman Chalisa: Explanation of verses 5 & 6
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Insight into Verse 5
Mahabir Bikram Bajrangi
Kumati nivar sumati ke sangi
O Mahaveer, your actions are mighty and terrible, and your body is strong as a thunderbolt. You eliminate the illusions of the mind and give a bright intellect.
Kumati nivar sumati ke sangi
O Mahaveer, your actions are mighty and terrible, and your body is strong as a thunderbolt. You eliminate the illusions of the mind and give a bright intellect.
“O Mahaveer, your actions are might and terrible, and your body is as strong as the thunderbolt”
Here the Hanuman Chalisa lists further qualities that Hanuman possessed, which we can learn from in order to achieve our potentials.
Verse 5 begins with praise of Hanuman’s bravery. Mahaveer (or Mahabir) means “great brave one”. We have already discussed Hanuman’s immeasurable strength, but strength without bravery is of little use. Hanuman was both strong and brave, as is demonstrated in numerous occasions in the Ramayana.
It is not only confrontational bravery which is needed for an individual to be called Mahaveer. In Hindu ethics, five kinds of bravery are praised, and only a person who possesses all five is fit to be called Mahaveer. These are as follows:
Ranveer – Bravery in battle
Dayaveer – Bravery to forgive and be compassionate
Daanveer – Bravery to give freely in charity
Dharmaveer – Bravery to stay steadfast in the path of righteousness
Tyaagveer – Bravery to renounce our possessed objects
Dayaveer – Bravery to forgive and be compassionate
Daanveer – Bravery to give freely in charity
Dharmaveer – Bravery to stay steadfast in the path of righteousness
Tyaagveer – Bravery to renounce our possessed objects
The significance of some of these forms of bravery may not be immediately obvious. But when one analyses what is asked in each of these circumstances, it can be appreciated that a lot of courage is required in each case. To make one example, particularly relevant in modern society is the difficulty that may arise to stay steady in one’s ethics or principles when to do so will lead to temporary financial loss or social isolation. A person may be tempted to sacrifice one’s ethics or principles in such circumstances. It takes bravery to be Dharmaveer (i.e. to stick to one’s principles) in such a case.
How does one develop such bravery? Unflinching faith in God and also faith in oneself automatically creates this bravery. A genuine belief in a beneficent higher power and confidence that one’s own actions are of sincere service to this higher power creates confidence to stay steadfast even if you may come to harm or hardship. This was the faith which Hanuman possessed.
Bikram means “whose actions have been mighty.” Great actions flowed naturally from Hanuman, meaning that not only did he cultivate great qualities but he translated these into actions which were in service to Lord Rama, and to the world.
Bajrangi means “one whose body is as strong as a thunderbolt”. The thunderbolt is the weapon of Lord Indra, King of the Devas (Gods, beneficent forces). It is a weapon made by Lord Brahma, infallible and born of extreme penance, used for the protection of the Devas in their battles against the Asuras (Demons, negative forces). It is a mighty weapon, and one that is used only as a last resort, to protect the world’s evolutionary progress. Hence the name Bajrangi emerges from Hanuman’s splendid physical prowess.
Hanuman is the patron deity of all sports, especially physical training and wrestling. To make the body strong and fit makes one better able to serve Lord Rama. We personally may not be able to be like Hanuman, but Hanuman is an ideal who is paced before all Hindus who are trying to do service in a cause to which they are devoted. It should be noted that all devotees of Hanuman should develop their strength and vitality, regardless of what field you are involved in. It greatly increases discipline, effectiveness and even your influence amongst others.
“You eliminate the illusions of the mind and give a bright intellect.”
Hanuman is also the destroyer of evil in ways other than the physical destruction of foes of Lord Rama. He removed the web of illusion in the minds of all who he was in close contact with. He took people away from incorrect loyalties and temporary fleeting attachments, taking them instead towards the Supreme Being, which is the most important yet neglected relationship that any person should cultivate.
For example, Vibhishana of Lanka was influenced by Hanuman to take Rama’s side in the conflict, because to be on the side of truth and righteousness, the side of Dharma, is more important than his sentimental wish not to be disloyal to his brother Ravana. Sugreeva also took Hanuman’s advice, before which he was cowering in fear, and Hanuman took Sugreeva towards Lord Rama’s service when he was thinking of wavering in his promise to help look for Sita.
To contemplate Hanuman’s immeasurable qualities can have the same effect in our own lives – namely to eliminate mental illusions born of weakness, attachment and wrong desires, and give a bright intellect. This is the benefit of learning, studying and reciting the Hanuman Chalisa.
Insight into Verse 6
Kanchan baran biraj subesa
Kanan kundal kunchit kesaa
Your form looks beautiful with golden hue, ear-rings and curly hair.
Kanan kundal kunchit kesaa
Your form looks beautiful with golden hue, ear-rings and curly hair.
“Your form looks beautiful with golden hue, ear-rings and curly hair.”
This verse praises Hanuman’s beauty. There is something very endearing about Lord Hanuman’s appearance. It emanates love and peace. All children love “Hanuman Dada” (as kids call him). Despite being of the appearance of a monkey, people are drawn to his appearance.
People always finds their own mother and grandmother beautiful, regardless if she is very aged. Beauty is not in the form but in the love that radiates from the form. This is why all Hindus find Hanuman very beautiful, because immense love and beneficence emanates from his image.
He is described as having earrings and having curly hair. No doubt he wore earrings, as did most men in ancient Hindu times. There is another meaning also. In the Subhashitas, beautiful quotes in Sanskrit, on the subject of ethics, it is described what the true ornaments of one’s body are. Service to others is the true bangle decorating one’s hands and to listen to “Hari katha” (stories and discourses of God) are true earrings. Hanuman’s time was spent listening to stories of Lord Rama’s deeds. Today too many of us decorate our ears with horrible rocks – gossip, back chatting and looking at other’s faults, which poison our characters. We imbibe a lot of what we spend our time listening to and talking about.
anuman Chalisa: Explanation of verses 7 & 8
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Insight into Verse 7
Hath Bajra aur dhvaja birajai
Kandhe moonj janeu sajai
You hold the mace of the thunderbolt and a flag in your hands. The sacred thread of Munja grass adorns your shoulders.
Kandhe moonj janeu sajai
You hold the mace of the thunderbolt and a flag in your hands. The sacred thread of Munja grass adorns your shoulders.
Hanuman doing battle in a Thai Ramayana mural
In the first line of Verse 7, Tulsidas says that Hanuman’s hand carries the “bajra” and a “dhvaja”. Bajra means “thunderbolt”, a weapon attributed to Lord Indra, and dhvaja means flag. But when we actually look at Hanuman’s image, we see that his weapon is a gadha (mace), not a thunderbolt. And we don’t usually see him carrying a flag. So what exactly is Tulsidas referring to in this verse?
The description refers to lines on the palm of Hanuman’s hands rather than objects which he carries. In Indian palmistry, the line of “bajra” reflects great power, while the “dhvaja” is a formation of lines relating to fame and renown. Hanuman’s palms reflected a person whose tendency was towards great power and fame.
It should be noted that destiny in Hindu philosophy is not something which is set in stone and cannot be changed – this is a serious misinterpretation. Destiny is a certain force or tendency that exists in our lives, as a result of past karma. But what we do with our destiny is our self effort. We can become a master of our destiny or a slave to it.
Unfortunately, many people who are born with such great potential as a result of the force of their past karma mess up their lives, squandering their innate power, lacking the self control to wield it wisely. Hanuman on the other hand with his self-effort not only fulfilled his destiny but enlarged and enriched it.
The second line of this verse refers to Hanuman wearing a sacred thread (Janeu), which was typically made of munja grass. In Hinduism the sacred thread is given to a young student in a ceremony called the Upanayana. The sacred thread is a cultural symbol that signifies to a young person who wears it that they have a responsibility for the attainment of cultural knowledge, self-control and self-effort. It tells the youth to preserve some of their energy and vitality and channel to a higher purpose.
The Janeu represents qualities which can allow one to make the correct use of one’s innate tendencies or destiny. Hanuman was the very epitome of these qualities. Therefore, this verse shows that Hanuman was born with a mighty destiny and through his own self-efforts not only fulfilled his potential but went much further.
Insight into Verse 8
Shankar Suvan Kesarinandan
Tej pratap maha jaga bandan
You are known as the son of Lord Shankara and also the son of Kesari. Your lustre and glory is praised by the whole world.
Tej pratap maha jaga bandan
You are known as the son of Lord Shankara and also the son of Kesari. Your lustre and glory is praised by the whole world.
The first line of this verse describes Hanuman as the son of both Lord Shankar and Kesari (Kesari was Hanuman’s actual father who brought him up). Elsewhere in the Hanuman Chalisa (verse 2), Hanuman is also described as the son of Pavan Deva (the Lord of the Wind).
Obviously, taken literally this will get confusing. How many fathers can one person have?! But as with the rest of the chant the meaning is mystical and spiritual rather than materially literal.
A person exists on three plains, the spiritual, the life force or life breath, and the physical body. These are our sources. The spiritual corresponds to Lord Shiva, who is the inner pure consciousness, the life force is Pavan Deva, and the physical corresponds to Kesari.
Normally, we are only in tune with our physical origin, but do not develop an awareness and harmony with the other origins of our being, which are actually more enduring and important. Hanuman was a yogi who had unified spirit, life force and gross physical being, neglecting none of these. He was spiritually aware, mentally and physically strong and agile, and full of vitality.
Such a great yogi develops a luster and brilliance which is immediately recognized and praised by all who come into contact with him. The second line of the verse hence says “Tej pratap maha jaga bandan,” meaning “Your luster and glory is praised by the whole world”.
It should be noted that some people believe Hanuman to be an incarnation of Lord Shiva rather than a son of Lord Shiva. It matters little, however, because spiritually the meaning remains the same.
One would initially think that this verse is simply repeating praises of Hanuman that have already been stated. After all, the Hanuman Chalisa has already praised Hanuman’s knowledge and his devotion to Lord Rama.
Hanuman Chalisa: Explanation of verses 9 & 10
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Insight into Verse 9
Vidyavan guni ati chatur
Ram kaj karibe ko aturYou are possessor of all knowledge, full of virtue and wisdom. You are always prompt and eager to act in the service of Lord Rama.
One would initially think that this verse is simply repeating praises of Hanuman that have already been stated. After all, the Hanuman Chalisa has already praised Hanuman’s knowledge and his devotion to Lord Rama.
But when analysed in the wider context of the Ramayana, this verse contains a formula that allows us to overcome the obstacles that we come across in life. The verses of the Hanuman Chalisa often allude to portions of the Ramayana. This verse relates to Hanuman’s presence of mind that he displayed when taking the leap across the ocean to Lanka to find Sita.
Presence of mind is being able to keep one’s attention on the task at hand, and to act and react with agility of mind to overcome obstacles that come in one’s way.
In life, most of us set well meaning goals in our moments of enthusiasm but very few people actually succeed in accomplishing the goals we set. This is because life throws a number of obstacles upon us which eventually thwart our best intentions. Hanuman’s example shows how to overcome all obstacles.
Hanuman’s great leap
Hanuman’s great leap
As Hanuman leapt across the ocean to Lanka in search of Sita, he encountered three great obstacles.
Obstacle 1
The first obstacle was “Menad Parvat”. The deity of the mountain told Hanuman that his father had been very kind to them, and as a mark of honour to his father, he would like Hanuman to come and spend some time there. Hanuman said respectfully, with folded hands, “Until I have done Ramachandraji’s work, I will take no rest.”
For many people who are engaged in an important task, our tendency to rest inappropriately before the task is completed is a major weakness. Furthermore, when we are honoured and treated politely, as Hanuman was in this incident, most people would be coaxed to take time out from our task for pleasure. Yet Hanuman, whilst maintaining courtesy, turns down such an offer to stay focused on the task.
Obstacle 2
Later, Hanuman is confronted by a creature named Sursa – the mother of snakes. She wanted to devour Hanuman for her food. Hanuman told her that at the moment he is engaged in a very important task, and that she should let him complete it. He explained to her Sita’s plight, expecting Sursa to understand and let him go, but to no avail. He then tells her that if she wants to eat him, she should just get on with it and stop talking. Upon saying this, Hanuman made his body huge. Sursa responded by making her mouth larger and larger. Hanuman continued to make his body larger, while Sursa made her mouth equally large. All of a sudden, Hanuman made himself very small, and entered her mouth and came out before she could close it. He said “Mother, I entered your mouth and you didn’t eat me. Now please can I go?” Sursa smiled and praised his cleverness, calling him “Chatur”.
Sursa represents obstacles and conflicts that we may encounter in our path to accomplishing our goals, which are unrelated to our main mission, yet can take up a lot of our time and energy and cause distraction, delay and failure. Hanuman did not get caught up in fighting Sursa, but found a way to side-step her challenge. He foregoes considerations of his ego and pride, made himself small, and got out of the situation.
In my own life, I continuously encounter adversity which distracts me from doing what I set out to do. For example, while researching material on the internet for my articles, I often come across message boards on which someone makes a disparaging comment about Hinduism. My tendency initially was to go on the message board and start arguing and debating with the person. This in itself is worthwhile, but in these circumstances my arguments and debates actually prevent me from completing articles on time. And in actual fact many more people read these articles compared with the number of people who view the message board arguments. Hanuman’s example is not to get caught up in side battles and to stick to the task you set out to do.
Obstacle 3
The third great obstacle of Hanuman during his journey to Lanka was the demoness Simhika. She was a sister of Ravana and dwelt in the sea, controlling access to Lanka. As Hanuman was passing through the sky he felt a force pulling him down. He was dragged into the ocean and saw Simhika. Here Hanuman took a very different approach to overcoming this obstacle. He instantly slew her. The reason why he slew Simhika but not Sursa is that there was no way he could have passed Simhika without fighting her. Therefore to achieve what he set out to do, Hanuman had to remove her from his path – which he did rapidly and effectively.
Generally, obstacles and enmity that can be avoided should be avoided, rather than for us to get caught up in dealing with them. However when encountering an obstacle or situation that must be dealt with, which leaving unresolved will thwart our progress, such obstacles should be dealt with effectively and forthrightly, using whatever means necessary.
On an internal level, Simhika is said to represent jealousy. Jealousy is quality that should not be entertained or tolerated in our hearts even for a second. It drags us down and ruins us and others. Men and women who are striving to achieve noble goals should guard against the entrance of jealousy into their hearts, and should equally try not to show off or act in a way that can invoke jealousy in others.
Jealousy is a perversion of admiration. Admiration tends to lifts up the individual to the level of that which he/she admires, but jealousy drags everyone down. If we recognize jealousy in ourselves we should slay it with the same speed and efficiency that Hanuman slew Simhika. Being “Guni” is to have a character of such quality and caliber than won’t tolerate bad qualities in oneself.
To summarise, great tasks in the service of a noble cause can be done when one follows the messages of Hanuman:
1) AVOIDING OUR MOUNTAINS OF REST – When in the process of accomplishing the goal, avoid unnecessary rest and comforts, including offers that come from people who treat us with honour. Respectfully turn such offers down like Hanuman, otherwise face inertia, delay and mediocrity.
2) SIDE STEPPING OUR SURSAS – Avoid “side battles” that distract us and dissipate our energies away from our goal. Particularly issues of pride and prestige that have nothing to do with the task at hand.
3) DEALING WITH SIMHIKAS WE ENCOUNTER – If an obstacle or adversary is encountered which cannot be left alone or side stepped and is directly blocking us from progress, deal with it fast and efficiently.
To many, this part of the Ramayana is the most likely to be fictitious and unbelievable as literal truth. Yet the reason why the Ramayana is so revered is because its mystical parables present us with astounding layers of meaning that can be grasped by the subconscious mind.
Clearly, there are parts of this story which may not describe physical reality. Yet they often describe timeless teachings and truths through their symbolism. Hindu stories are complementary to Hindu philosophy, and contain several layers of meanings. Pictures, imagery and stories can often deliver meanings and messages in a way that standard philosophical discourse cannot. Imagery has greater evocative power. ‘A picture is worth a thousand words’, the ancient proverb says, and this may not be so far of the mark.
Insight into Verse 10
Prabhu charittra sunibe ko rasia
Ram Lakhan Sita man basiya
You are always keenly interested in listening to the glorious story of Lord Rama. In your heart, Rama, Lakshmana and Sita are well-established.
“You are always keenly interested in listening to the glorious story of Lord Rama.”
The qualities of Hanuman described in the explanation accompanying the previous verse are very powerful. The question naturally arises; how does one imbibe such dynamism?
In Hindu thought, one of the most important ways of developing powerful virtues is to keep the company of the great. This does not just mean physical company, but the company of their thoughts, their lives and their qualities. We develop confidence and inspiration from listening to the virtues of great personalities.
This is how Hanuman stays constantly inspired; by ever dwelling on the glorious acts of Shri Rama.
The word “Rasia” has no direct translation in English. Implied is the word “Rasia” is a sense of having distilled the essence and taking great joy in it. Hence the verse indicates that Hanuman not only listens to the story of Rama but has also understood its very essence and message. When most people listen to the Ramayana and Mahabharata they engage in a cursory reading, understanding only its surface. Only when the stories are contemplated, discussed and studied with reverence can the essence be extracted, and the true power enter into our lives.
The Ramayana gives many timeless teachings to humanity. One of these is to enable one to maintain dignity, calm, poise and principles in all circumstances in life. Look at the highs and lows in the lives of Rama, Sita and the other great characters. They experienced fortunate circumstances beyond most people’s imagination alternated with adversity and cruel fortune. Yet the characters maintained their principles, composure and inner peace, and didn’t get carried away in success or sorrow.
“In your heart, Rama, Lakshmana and Sita are well-established”
Our hearts are often dark like prison houses, which light cannot penetrate into. How can the Divine enter our hearts? The Divine enters only through the windows never threw the doors. He enters through the ears, by listening to the great, noble and beautiful. The Lord enters through the ears of the one who is constantly engaged in hearing the qualities of the Divine. Therefore, being one who is always interested in listening to the Ramayana, Hanuman has the Divine established in his own heart. We can do the same.
11 and 12 missing
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This of course refers to the part of the Ramayana where Lakshmana is fatally wounded by Ravana’s son Indrajeet. The wise physician Shushena who is treating Lakshmana says that there is no way to save him unless someone brings an herb called “sanjeevani”, which is only found in the Himalayas. It is a virtually impossible task. While everyone else is discussing what to do and how difficult the task is, Hanuman had made up his mind and leapt all the way to the Himalayas. He found the correct mountain that contained the herb, but couldn’t tell which herb was the correct one. So he picked up the whole mountain and brought it back. Sushena could then heal Lakshmana, and thus Lakshmana’s life was saved.
11 and 12 missing
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Hanuman Chalisa: Explanation of verses 13 & 14
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Insight into verse 13
Laye sanjivan Lakhan jiyaye
Shree Raghubir harashi ur laye
You brought the nectarine herb and revived the life of Laksmana. Sri Rama Chandra embraced with deep joy
This of course refers to the part of the Ramayana where Lakshmana is fatally wounded by Ravana’s son Indrajeet. The wise physician Shushena who is treating Lakshmana says that there is no way to save him unless someone brings an herb called “sanjeevani”, which is only found in the Himalayas. It is a virtually impossible task. While everyone else is discussing what to do and how difficult the task is, Hanuman had made up his mind and leapt all the way to the Himalayas. He found the correct mountain that contained the herb, but couldn’t tell which herb was the correct one. So he picked up the whole mountain and brought it back. Sushena could then heal Lakshmana, and thus Lakshmana’s life was saved.
Spiritual commentators of the Ramayana have traditionally said that Lakshmana represents the qualities of vairagya and vivek. Vairagya can roughly be translated to mean dispassion and detachment. Vivek can roughly means the ability to discriminate between right and wrong and between what is real and illusory. In one’s spiritual journey, these Lakshmana-type qualities are very important. However there comes a time when these qualities become dry, lifeless and cannot carry us further in our journey. The individual becomes overwhelmed with a sense of missing the joys of life, and wonders whether the spiritual life is real or achievable, or whether the material world is the only reality. It takes Hanuman’s qualities, of dedication, devotion, determination and selfless service to save the day. Sanjeevani represents the wisdom of the Rishi culture of the Himalayas, and Hanuman the Guru who brings the knowledge to save the spiritual quest of the aspirant.
We also see in this part of the Ramayana how Hanuman displays an attitude that refuses to bow to obstacles. He will not let obstacles become an excuse not to act. As soon as Hanuman knew the work that had to be done, he got up and done it. He didn’t need to wait around and listen to everyone talk.
Later, when Hanuman sees the mountain and cannot reconise the herb, instead of becoming distressed, he brought the whole mountain. In the same way, we should increase our efforts when we see formidable obstacles, rather than give up or become dejected.
So many times I’ve been at meetings that have been organised to discuss projects that have a good aim. In the discussions, invariably people will point out the problems that will be encountered in the implementation, and someone will then say how it is not realistic at the current time, which in turn puts a dampener on everyone’s spirits. I’ve seen people spend more time discussing why we can’t do something than thinking how we can make it happen. This is the wrong attitude.
When the divine is in our hearts, we shall be succesful if we work with faith. If we keep Hanuman in our hearts we will make a mockery of obstacles that seem so formidable at first glance. If we keep an attitude like Hanuman we will make things happen.
Insight into verse 14
Raghupati kinhi bahut badaai
Tum mama priya Bharata sam bhai
Sri Rama Chandra praised you highly; he said “You are as dear to me as my brother Bharata.”
Deeply touched by Hanuman’s work to save Lakshmana, Sri Rama embraced Hanuman. And said you are as dear to me as my brother Bharata.
It is interesting to consider why Rama mentions Bharat, not Lakshman. Lakshman is near to Rama serving him. Bharata is far away from Rama serving him. Bharata occupies Rama’s mind even more than Lakshmana.
Both brothers have great love for Rama, and Rama loved them both dearly. Yet Bharata was looked on with the suspicion by many, thinking he was Rama’s enemy, wanting to become the king himself. This pierced Bharata’s heart terribly. Rama knew that Bharata had the deepest possible love and reverence for him. Bharata voluntarily lived a life without any royal luxuries, and ruled Ayodhya well in service to Rama. This service to Rama was rendered despite being separated from Rama, and having to sufer the suspicion of society against him. This touched Rama’s heart more than anything in the world.
